大毘盧遮那經供養次第法疏 1.17

1.17

Regarding dwelling, there are six: first, dwelling in an araṇya; second, dwelling among graves; third, dwelling under a tree; fourth, dwelling in the open air; fifth, always sitting; sixth, sitting wherever one happens to be. As for “araṇya”, this translates as “a quiet and secluded place”. As explained in the Samyuktābhidharma-hṛdaya, one bow is four cubits; five hundred bows away from a village is called one krośa, and half of that is called an araṇya place, which amounts to about three li. A dhūta practitioner should at the closest be at this distance; being further is even better. Why dwell here? The practitioner thinks: “Originally, when I was in the household life, parents and relatives bound me together; it was for this reason that I abandoned them. Now that I have left the household life, if I were again to form attachments with masters, disciples, fellow students, and acquaintances, it would be no different from the secular world.” Therefore, one must abandon them and dwell in an araṇya. Furthermore, in villages men and women are mixed together, which greatly increases worldly defilements; it is unsuitable to dwell among them. Moreover, being close to a village, voices and sounds are clamorous and disturbing, which hinders the cultivation of the mind of concentration. As for “among graves”, in cemeteries there are many corpses, rotting and bloated, foul-smelling and filthy; seeing what is foul and filthy makes it easy to enter the gateway of the contemplation of impurity. Furthermore, corpses in graves are destroyed, being eaten or burnt by fire, separating and perishing; seeing this makes it easy to enter the gateway of the contemplation of impermanence. Moreover, in graves bones and skeletons are scattered apart; seeing them makes it easy to enter the contemplation of emptiness and non-self. Therefore, one dwells among graves. As for “under a tree”, previously one observed corpses among graves and completed the matter of attaining the path, so one abandons the graves and comes under a tree. Furthermore, previously among graves one took the signs of corpses, yet there were many sounds of weeping and wailing there that hindered the cultivation of śamatha and vipaśyanā; therefore, one comes under a tree to bind one's mindfulness and contemplate. In addition, the shade of a tree covers one just like half a house, providing peace for the body to cultivate the path; therefore, one is under a tree. Furthermore, the buddhas, worthy ones, and noble ones who attained the path and realized the fruits mostly relied on trees; therefore, one is under a tree. As for “sitting in the open air”, beneath a tree it is shady and damp, and dwelling there long brings sickness; therefore, one goes to the open air. Furthermore, in trees there are many birds and sparrows whose noisy sounds disturb and hinder the mind of concentration; therefore, one is in the open air. Moreover, when a practitioner stays long under a tree, a mind of attachment to the tree arises, or one distinguishes between this good tree and that bad tree; in order to eliminate this fault, one must abandon the tree and come to the open air. Clear and manifestly exposed, it is so-called unobstructed; therefore, one is in the open air. Furthermore, in the open air the moonlight shines brightly, and mental thoughts are luminous and pure, making it easy to enter concentration; therefore, one is in the open air. As for “always sitting”, among the four postures, walking and standing are too painful, while lying down is too pleasurable; sitting avoids both extremes and can be sustained for a long time, so one must always sit. Furthermore, when walking or standing, the mind becomes agitated and is difficult to restrain; when lying down, one becomes drowsy and enters into sleep; sitting avoids both torpor and agitation, so one must always sit. In addition, for a seeker of the path the great matter is not yet accomplished, and the thieves of the afflictions are always watching for an opportunity against a person; it is not appropriate to lie peacefully, so one must always sit. Furthermore, within it many things are brought to fruition: food is easily digested, and the breath is regulated and harmonized; therefore, one must constantly sit. As for “sitting wherever one happens to be”, wherever there is a grassy spot, wherever one finds a place, one sits down; hence it is called “sitting wherever one happens to be”. Classified into separate details, there are these sixteen.